Azami 11799

Narrated by Bukhari in the Virtues of the Quran (5048) and Muslim in the Prayer of Travelers (793: 236), both through chains going back to Abu Burda, from Abu Musa, who related it. The wording given is Bukhari's, while Muslim's wording has him ﷺ saying, "If you had seen me listening to your recitation last night. You have been given a flute from among the flutes of the family of Dawud." This shows the Prophet's ﷺ approval of Abu Musa's recitation and his beautiful voice. The meaning of "chanting" the Quran is having a beautiful voice, as the other narrations explain. As for excessive prolongation and over-lengthening of the vowel sounds to the point that extra letters are produced, this is not permissible, and likewise melodic embellishments in Quran recitation, for these are an innovation, as Ibn Sirin said. Darimi (3546) recorded this with his chain of transmission. Among those who disapproved of melodic embellishments was Shafii, in one opinion, while in another opinion he permitted it as long as it did not reach the degree of excessive elongation.As for Sufyan bin Uyayna's interpretation that the meaning is "whoever does not seek sufficiency through the Quran instead of something else," Shafii rejected this and said, "We know more about this than Ibn Uyayna. If he had meant self-sufficiency, he would have said, 'whoever does not seek sufficiency,' but since he said, 'whoever does not chant the Quran,' we know that he meant chanting." Zad Mad (1/489).On this subject there is also what was reported from Fadala bin Ubayd, from the Prophet ﷺ, "Allah listens more attentively to a man with a beautiful voice reciting the Quran than the owner of a singing slave-girl listens to his slave-girl." Narrated by Ahmad (23947) and Hakim (1/570-571), both through the route of Walid bin Muslim, from Uzai, from Ismail bin Ubayd, from Fadala bin Ubayd, who related it. Hakim said, "Sahih according to the standard of the two Shaykhs [Bukhari and Muslim]," but Dhahabi challenged this and said, "Rather, it is disconnected." I say, this is as he said, for Ismail bin Ubayd bin Muhajir Makhzumi, their client, died in the year one hundred and thirty-one, and he did not meet Fadala bin Ubayd.However, Ahmad (23956), Ibn Majah (1340), and Ibn Hibban (754) all narrated it through the route of Walid bin Muslim, who said, Uzai told us, from Ismail bin Ubayd bin Abu Muhajir, from Maysara, the client of Fadala, from Fadala bin Ubayd, who related it. But Maysara, the client of Ubayd, had no one narrate from him except Ismail bin Ubayd, so he is unknown.